photographs—Æsthetic defects of popular shrines—The æsthetics of music—Experience of the Hawaiian people—Literary æsthetic development—Aston quoted—Architectural æsthetic development—Æsthetic development is sociological rather than biological, 170

XVI. MEMORY—IMITATION

Psychological unity of the East and the West—Brain size and social evolution—The size of the Japanese brain—Memory—Learning Chinese characters—Social selection and mnemonic power—Japanese memory in daily life—Memory of uncivilized and semi-civilized peoples—Hindu memory—Max Müller quoted—Japanese acquisition of foreign languages—The argument from language for the social as against the biological distinction of races—The faculty of imitation; is not to be despised—Prof. Chamberlain's over-emphasis of Japanese imitation—Originality in adopting Confucianism and Buddhism—"Shinshu"—"Nichirenshu"—Adoption of Chinese philosophy—Dr. Knox's over-emphasis of servile adoption—Our ignorance of Japanese history of thought—A reason for Occidental misunderstanding—The incubus of governmental initiative—Relation of imitation to the social order, 189

XVII. ORIGINALITY—INVENTIVENESS

Originality in art—Authoritative suppression of originality—Townsend Harris quoted—Suppression of Christianity and of heterodox Confucianism—Modern suppression of historical research—Yet Japan is not wholly lacking in originality—Recent discoveries and inventions—Originality in borrowing from the West—Quotations from a native paper, 203

XVIII. INDIRECTNESS—"NOMINALITY"

"Roundaboutness"—Some advantages of this characteristic—Illustrations—Study of English for direct and accurate habits of thought—Rapid modern growth of directness—"Nominality"—All Japanese history an illustration—The Imperial rule only nominal—The daimyo as a figure-head—"Nominality" in ordinary life—In family relations—Illustrations in Christian work—A "nominal" express train—"Nominality" and the social order, 210

XIX. INTELLECTUALITY

Do Japanese lack the higher mental faculties?—Evidence of inventions—Testimony of foreign teachers—Japanese students, at home and abroad—Readiness in public speech—Powers of generalization in primitive Japan—"Ri" and "Ki," "In" and "Yo"—Japanese use of Chinese generalized philosophical terms—Generalization and the social order—Defective explanation of puerile Oriental science—Relation to the mechanical memory method of education—High intellectuality dependent on social order, 218

XX. PHILOSOPHICAL ABILITY

Do Japanese lack philosophical ability?—Some opinions—Some distinctions—Japanese interest in metaphysical problems—Buddhist and Confucian metaphysics—Metaphysics and ethics—Japanese students of Occidental philosophy—A personal experience—"The little philosopher"—A Buddhist priest—Rarity of original philosophical ability and even interest—Philosophical ability and the social order in the West, 225

XXI. IMAGINATION

Some criticisms of Japanese mental traits—Wide range of imaginative activity—Some salient points—Unbalanced imaginative development—Prosaic matter-of-factness—Visionariness—Impractical idealism—Illustrations—An evangelist—A principal—Visionariness in Christian work—Visionariness in national ambition—Imagination and optimism—Mr. Lowell's opinion criticised—Fancy and imagination—Caricature—Imagination and imitation—Sociological interpretation of visionariness—And of prosaic matter-of-factness—Communalism and the higher mental powers—Suppression of the constructive imagination—Racial intellectual characteristics are social rather than inherent, 233

XXII. MORAL IDEALS

Loyalty and filial piety as moral ideals—Quotations from an ancient moralist, Muro Kyuso—On the heavenly origin of moral teaching—On self-control—Knowledge comes through obedience—On the impurity of ancient literature—On the ideal of the samurai in relation to trade—Old Japan combined statute and ethical law—"The testament of Iyeyasu"—Ohashi's condemnation of Western learning for its impiety—Japanese moral ideals were communal—Truthfulness undeveloped—Relations of samurai to tradesman—The business standards are changing with the social order—Ancient Occidental contempt for trade—Plato and Aristotle, 249

XXIII. MORAL IDEALS (Continued)

The social position of woman—Valuation of the individual—Confucian and Buddhistic teaching in regard to concubinage and polygamy—Sociological interpretation—Japan not exceptional—Actual morality of Old Japan—Modern growth of immorality—Note on the "Social Evil"—No ancient teaching in regard to masculine chastity—Mr. Hearn's mistaken contention—Filial obedience and prostitution—How could the social order produce two different moral ideals?—The new Civil Code on marriage—Divorce—Statistics—Modern advance of woman—Significance of the Imperial Silver Wedding—The Wedding of the Prince Imperial—Relation of Buddhism and Confucianism to moral ideals and practice—The new spirit of Buddhism—Christian influence on Shinto; Tenri Kyo—The ancient moralists confined their attention to the rulers—The Imperial Edict in regard to Moral Education, 258

XXIV. MORAL PRACTICE

The publicity of Japanese life—Public bathing—Personal experience at a hot-spring—Mr. Hearn on privacy—Individualism and variation from the moral standard—Standards advancing—Revenge—Modern liberty of travel—Increase of wealth—Increasing luxury and vice—Increase of concubinage—Native discussions—Statistics—Business honesty—A native paper quoted—Some experiences with Christians—Testimony of a Japanese consul—Difference of gifts to Buddhist and to Christian institutions—Christian condemnation of Doshisha mismanagement—Misappropriation of trust funds in the West—Business honesty and the social order—Fitness of Christianity to the new social order—A summary—Communal virtues—Individual Vices—The authority of the moral ideal—Moral characteristics are not inherent, but social, in nature, 273

XXV. ARE THE JAPANESE RELIGIOUS?

Prof. Pfleiderer's view—Percival Lowell's